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court faye and châtelet with the intention of reforming what was perceived to be an inadequate approach to philosophy in the french universities and organized around the principle of intersection of systematically mixing philosophy with the arts sciences and law however i m concerned when talk of para academia proudly coats itself with an antagonistic tone which seems to betray more a spirit of teenage rebellion against the dads of the university than a militant desire to draw a concrete strategy to reform an institution we all should care about if all of today s young and promising intellectuals self exile themselves in short lived and nebulously structured para academic outfits tomorrow s university will remain unchanged ultimately i think that a very good case can be made that there is simply too much out there too many philosophers too many publications too many conferences here s where i would enforce an even stricter gatekeeping the academic market is oversaturated because for profit s sake universities have been giving away for the last several decades ph ds to people that frankly didn t deserve them having said this i of course sympathize with the shameful predicament into which underpaid adjuncts are forced into and with that of many friends i know with fresh ph ds and no university employment and note that i am not predicating from a safe place i don t even have a ph d yet and when i will i ll be adrift in the academic market like everyone else indeed given that this is delicate ground and people s egos are easily bruised let me put myself on the line lest i be accused of thinking too highly of myself in my ideal academic world very few would be accepted into phd programs and only after a thorough admission test like it exists in some european countries in my ideal academic world someone like me should not have been accepted for a phd in the first place for much higher standards of acquaintance with the philosophical tradition and of production of original thought should be required this sort of gatekeeping would not mean deficit of intellectual freedom those qualified enough to enter academia should be left total freedom to follow their own interest much of the dynamics which we are well accustomed to and we are fond of denouncing academic factions fashions clientelism narrow mindedness and conservativism are fuelled by legions of lesser philosophers needing to buttress their intellectual paucity with alternative ways of self defense this pruned academia would feed back knowledge into society exclusively through open access publishing free internet delivered lecture courses and special programs aimed to inform and engage the public is this a kantian utopia of academic freedom perhaps but nothing we don t already have the resources today to bring into reality i will repeat this i take the deliverance of free education to be a core duty of any society on par with free healthcare but would you want to be cured by a self taught doctor let me wrap this up by referring directly to the case of the now ubiquitous term speculation or speculative often used in these days to indicate a philosophizing method alternative or at least parallel to the university based one make no mistake i am a proud editor of speculations and paul michael thomas and rob can i think testify to my thorough and earnest commitment to the journal and my positive if not ambitious attitude towards its present and future developments i am also someone who everything considered is happy to save the term speculative realism from the dustbin of modish philosophical trademarks i think it s a good term that can still be salvaged and re engineered to index an ambitious and genuinely progressive philosophical realist project and there s a forthcoming issue of speculations that will try to do precisely this that is to say speculation speculative can be excellent words to orient philosophical practice to the extent that they are made to resonate with daring and innovative meditations on a given issue but they can also carry with them the meaning of arbitrary pretentious and hasty conclusions arrived at without sufficient justification speculation in other words should always be a means to an end and it seems to me that all too often the end remains out of view or insufficiently clarified contentiously again i think this is the gap which lies between philosophy and so called theory fiction i have nothing against the latter but it lacks the goal oriented nature of philosophical thought as such its freedom of expression can surely deliver unexpected insights can be a sandbox for new conceptual tools or can attempt to express in artistic language what cannot still be expressed through rational argumentation but it does not do by itself any philosophical work it might even be a necessary part of philosophical work indispensable for progressing through conceptual revolutions i am cautious about this but i m open to this possibility but by itself is not sufficient cultivated for its own sake it is frictionless theorizing in the intellectual void to coat one s own personal interests with opaque philosophical jargon in order to propel it to cosmic significance and then call it philosophy is nothing but a travesty i take philosophy very seriously philosophy is not about what is interesting nor about what is cool or hip it s about having the intellectual responsibility of identifying what is important to make sense of for the sake of the expansion of knowledge it is about seeking rational explanations of human and non human phenomena questioning the obvious character of present presuppositions learning from and drawing upon our best sources of empirical knowledge and engineering new concepts to help make sense of their deliverances but conceptual engineering must be constrained by its input avoiding vague references to some kind of intellectual intuition on the state of things and by its goal to feed back into a broader explanatory project all too often free from such scruples the recent recovery of talk of objective reality has given free rein to a new wave of speculative theorizing which allegedly about such a reality expresses at every step of the way little more than the author s narcissistic pleasure in ranting against human narcissism finally as self professed enlightenment supporter i m pretty concerned by the current enthusiastic rehabilitation in the name of realism of tropes mostly of german romantic descent that belong squarely to the reactionary counter enlightenment movement running from hamann to postmodern relativism or to mystical irrationalist subcurrents of thought rather ironically given the feigned hostility to precisely these stances something which can be perhaps be explained by a lack of historical consciousness induced by an excessive intoxicating exposure to speculative thought personally i unconditionally take a philosophically refined naturalistically motivated nihilism to be the only responsible and philosophically fertile intellectual stance to endorse as a background to both our inquiries into ourselves and the universe however while nihilistic consequences of the enlightenment recall how the term nihilism itself was coined by jacobi in order to find words to denounce the perilous nature of the enlightenment project an attitude that survives today in reactionary thinkers like macintyre or heidegger are to be embraced rather than evaded i am truly baffled by certain forms of militant indulgent and self congratulatory nihilism out there engaged in what seems to me to be a particularly amusing variety of performative contradiction when lacking something meaningful to say i d rather shut up but as i said in the opening i decided to break the virtual silence of this blog because i genuinely care about these issues i might be wrong in some of the opinions i ve expressed here these are issues i am still trying to grapple with myself but i hope that they will be received as bearing a constructive desire to improve forms and methods of our philosophizing to make it more relevant more effective and more progressive if my tone seemed dismissive i apologize however i take the pursuit of truth as more important than the flattery of people s feelings or polite silence p s self promotion time those looking for more critical discussion of speculative realism can while waiting for speculations iv take a look at my review essay here where i essentially describe what sr should be emphasising its five core commitments posted in uncategorized derrida quote of the day may 21 2011 2 comments context this quote comes from the concluding essay in questioning derrida 2001 where derrida replies to a number of authors which wrote the other chapters of the book on various facets of his work this is part of the section where he comments on chris norris essay titled deconstruction ontology and philosophy of science derrida on aristotle i am not shocked even if it makes me smile to see myself defined by norris in a deliberately provocative and ironic manner as a transcendental realist earlier i said why i didn t believe it was necessary to reject the transcendental motive motif as for the deconstruction of logocentrism of linguisticism of economism of the self and of the at home chez soi oikos of the same and so on as for the affirmation of the impossible these are always advanced in the name of the real of the irreducible reality of the real not of the real as attribute of the objective present perceptible or intelligible thing res but of the real as the coming or the event of the other where it resists all reappropriation even ana onto phenomenological appropriation the real is this non negative im possible this impossible coming or invention of the event whose thought is not an onto phenomenology it is a thought of the event singularity of the other in its unanticipable coming hic et nunc that resists its own reappropriation by an ontology or a phenomenology of presence as such i m attempting to dissociate the concept of event and the value of presence it s not easy but i am trying to demonstrate this necessity like that of thinking the event without being it sans l etre nothing is more realist in this sense than deconstruction it is that whoever arrives ce qui arrive and there is no fatality before the fait accompli neither empiricism nor relativism is it to be empiricist or relativist to take into account that which arrives and the differences of every order beginning with the difference of context 113 let me comment on this why do i keep banging on with derrida am i expecting people to believe him to be a realist now to turn into derrideans no but that he wasn t a realist does not mean that he was an anti realist or some sort of perverted linguistic idealist with a fetish for written words someone that has therefore no value whatsoever for those uninterested in language and literature this passage makes very clear and other passages in this chapter are even more explicit that his understanding of the unpredictable unnamable indiscernible advent event of the real is not far at all for that of badiou there are bits in this essay where he talks about his understanding of event which are indistinguishable from badiou s own rhetoric to this extent badiouians that spit on derrida s name should probably read before talking the real that resists any appropriation always eluding phenomenological taming is this not materialist enough for you fair enough even though a number of interpreters and derrida himself have explained rather clearly how the structure of the trace presupposes a pre conscious pre personal pre human archi materiality which is nothing ideal or vulgarly linguistic and to this extent derrida is much more of a materialist than badiou is plus he named one of his cats lucrèce it is also true that in the last decades of his work derrida drifted into a way of philosophizing and towards a spectrum of themes hospitality traveling the gift justice the secret forgiveness the promise spectres his cat that is legitimate for realists to find less directly pertinent to their philosophical agenda he indulged in his own personal obsessions so what must a philosopher be there just to fullfill your expectations fine the constant performative obliquity of his style is often tiresome even though this quoted passage looks pretty clear to me but that doesn t mean that one can just mock it and carry on i don t want everyone in fact anyone to turn derridean that s just stupid i despise any form of philosophical personality cult his work is interesting but like everyone else s limited and at points disagreeable i spend much less time than it might seem reading derrida but some forms of ignorance just irritate me beyond measure i d just like everyone to get the utterly banal point that principled rejections are as idiotic as fashions and fads are anyway i now probably should stop with the derrida quote of the day series 1 2 3 it s getting a bit boring posted in philosophy tags jacques derrida that s weird may 13 2011 6 comments yesterday i ve listened to the recording of china miéville s talk at kingston university on the weird in fiction and politics by the way i m not sure who runs the backdoor broadcasting company but they have my deepest respect for what they do given my sceptical stance towards the porting of weird tropes and language from fiction to non fiction including politics and philosophy i was somewhat prejudiced and was expecting from miéville an all round defense of all things weird i was wrong miéville defends his predilection for weird fiction both in its early twentieth century peak and in its contemporary resurgence of which he is of course a central herald but is very cautious in claiming any straightforward political relevance for the weird he similarly expresses scepticism regarding the now waning popularity of hauntology both in its metaphysical sense and in its political applications miéville sees hauntology as being concerned with that which comes back unexpectedly revealing itself as always already there on a par with the psychoanalytic return of the repressed and of course the horror spiritual trope of the revenant the re turner therefore i surmise offering limited resources to the political theorist seeking to formulate the possibility of radical novelty this is a classic criticism towards deconstructionist politics an orientation often indicted of political unassertiveness or straightforward passivity on the other hand though miéville didn t explain precisely how the weird fails as well to offer a viable theoretical alternative a discussion regarding the poltical poential if any of these two borrowings from fiction would be extremely interesting but it s way out of my competence and it s not my primary interest here however let me note that miéville seems highly sceptical of the sudden widespread interest in black metal among 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